Chapter Thirteen: Refuting Truly Existent Sense Organs and Objects

 

When seeing its form, one does not in fact

See the whole pot. Who that knows

Reality would claim that the pot

Is directly perceptible also? [13.301]

 

By means of this very analysis

Those with superior intelligence

Should refute individually

All that is fragrant, sweet and soft. [13.302]

 

If because the form is seen

Everything is seen,

Why because of what is not seen

Would the form not be unseen? [13.303]

 

There is no direct perception

Of just the form alone,

Because it has a close and distant

As well as a central part. [13.304]

 

This also applies when one examines

Whether particles have parts or not.

Thus to prove a thesis by that

Which must be proved is not feasible. [13.305]

 

Everything too is a component

As well as being a composite.

Thus even a spoken syllable

Does not have existence here. [13.306]

 

If shape is distinct from color

How is shape apprehended?

If not distinct, why would the body

Not also apprehend color? [13.307]

 

Only the form is visible

But the form’s causes are not seen. [13.308ab]

 

If indeed it is thus,

Why are both no also

Perceived by just the eyes? [13.308cde]

 

Earth is seen as firm and stable

And is apprehended by the body.

Only that which is tangible

Is referred to as earth. [13.309]

 

Since it was produced as something visible,

It is of no use at all to the pot. [13.310ab]

 

As with the production of visibility,

It lacks even the entity of existence. [13.310cd]

 

They eye, like the ear, is an outcome of

The elements. The eyes see while the others do not. [13.311ab]

 

Certainly therefore the Subduer said

The fruition of actions is inconceivable. [13.311cd]

 

Because the conditions are incomplete

There is no awareness before looking,

While afterwards awareness before looking,

The instrument is of no use in the third case. [13.312]

 

If the eye travel, that which is

Distant would take long to see.

Why are extremely close

And very distant forms not clear? [13.313]

 

If the eyes travels when the form is seen

Its movement is of no benefit.

Alternatively it is false to say

What it intends to view is ascertained. [13.314]

 

If the eye perceives without travelling

It would see all these phenomena.

For that which does not travel there is

Neither distance nor obscuration. [13.315]

 

If the nature of all things

First appears in themselves,

Why would the eye not

Be perceived by the eye itself? [13.316]

 

The eye does not have consciousness

And consciousness lacks that which looks.

If form has neither of these,

How can they see form? [13.317]

 

If sound makes a noise as it travels

Why should it not be a speaker?

Yet if it travels noiselessly, how could

Awareness arise in relation to it? [13.318]

 

If sound is apprehended through contact,

What apprehends the beginning of sound?

If sound does not come alone,

How can it be apprehended in isolation? [13.319]

 

While sound is not heard, it is not sound.

It is impossible

For that which is not sound

Finally to turn into sound. [13.320]

 

Without the sense organs that will mind

Do after it has gone?

If it were so, why would that which lives

Not always be without mind? [13.321]

 

An object already seen

Is perceived by mind like a mirage.

That which posits all phenomena

Is called the aggregate of recognition. [13.322]

 

In dependence upon the eye and form

Mind arises like an illusion.

It is not reasonable to call

Illusory that which has existence. [13.323]

 

When there is nothing on earth

That does not amaze the wise,

Why think cognition by the senses

And suchlike are amazing. [13.324]

 

The firebrand’s ring and magical creations,

Dreams, illusions, and the moon in water,

Mists, echoes, mirages, clouds

And worldly existence are alike. [13.325]

 

 

The summarizing stanza:

 

Thus in the illusory city of the three false worlds

Manipulated by the puppeteer of karmic actions

The smell-eater maiden performs her illusory dance.

Amazing that desire should chase a mirage!

 

This is the thirteenth chapter of the Four Hundred on the Yogic Deeds, showing how to meditate on the refutation of sense organs and objects.
 

 

 
 
 
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